����Ҫ˽ӛ��? ����Ԓ�Q��Փ��??? ??? ??? ? ??? (The Problem of Ganwha-S?n doctrine in Jeolyo-sagi(��Ҫ˽ӛ) and Ganhwa-gyoul-yeu-lon (��Ԓ�Q��Փ))

????? ????? ??��????��? 4?? ???? ?? ?? ??? ??? ??? ??? ???? ???, ??? ???? ??? �o�ĶU? ??? ??? ???? ??? ? ?? ???? ???, ??? ? ??? ?? ??, ??? ??? ???.�����ձ�㑡�? ??? ?? ??? 3?? ??? ??? ??? ??? ???? ??? ??? ???? ??��????��? ??? ??? ???? ?? ?? ? ??? ?? ? ??? ??? ????? ?? ??? ???. ??? ?? ??? ???? ???��?????��? ?? ???��?????��? ?? ??? ???? ???? ? ??? ? ??? ?? ֪��? ?? ?? ?? ??? ?? ??? ?? ???? ??? ??? ? ??? ???. ??? ??? ????? ?? ?? ??? ?? ??? ?? ?? ???? ??? ?? ???? ? ??? ??? ???? ???. ??? ??? ??? ??? ���C��??? ??? ??. ????? ?? ֪��? ?? ??? ?????? ?? ??? ֪��? ?? ???? ?? ??.��???��?? ?? ?? ?? ����? ?? ?????? ��λ?? ????. ??? ??? ����?? ?? ?? ������? ?? ????. ??? ??? ?? �Ł�? ????, ?? ??, ? ???? ��Ԓ�U��?? ??? ??? ???. ? ??? ???? ???? ???? ???, ???? ???? ????. ?? ??? ?? ??? ?? ?? ?? ????? ???? ???? ?? ?? ?? ? ???? ???? ??????? ???? ???? ? ??? ??. ????? ???? ?? ??? 2?? ???? ?? ???? ??? ??? ??? ??? ? ??.

Jingak-Hyesim(�w�X���R) fabricated and inserted Ganwha-S?n(��Ԓ�U) passages in Jeolyo-sagi(��Ҫ˽ӛ)��s four places. In that aricle Bojo-Jinul(����֪�G) advocated the importance of ��Equal Practice of both Dhyana-Wisdom��, and indicated the ��no raise mind S?n-practice��(�o�ĶU) as ultimate way of S?n, and set a high value on a ��Hataek-sinhwe(�ɝ����) S?n-way�� among the South-S?n School(����) branches. But four places which were fabricated and inserted are contrary to that article��s intent.
In a monumental Bojo-Inscription the ��Shorter road to attainment way(�����T)��,namely Ganwha-S?n was pointed out specifically as the last and the finest S?n-way among the three ways guided by Bojo. This description strongly influenced on Korea Buddhism history to be fallen into the motto of ��Ganwha-S?n First��. But that was also fabricated by Jingak-Hyesim. In order to disguise that forgery as a fact he fabricated that Bojo��s the last realization was accomplished in reading Daehye-Analects(����Z�).
Ganhwa-gyoul-yeu-lon(��Ԓ�Q��Փ), discovered by Hyesim as Bojo��s posthumous manuscripts, was newly and by forgery written by Hyesim. He transcribed several passages of the ��Dongyo(�D��)��?��Early S?n-School S?n-way(���ڶU�ڶU��)��?��Hwaeom Wondon S?n-way(�A���A�D�T)�� from Wondon-SeongBullon(�A�D�ɷ�Փ) that discovered together with Ganhwa-gyoul-yeu-lon, and on the following paragraph described Ganwha-S?n(��Ԓ�U) as ��Shorter road to attainment way��, and emphasized that only Ganwha-S?n can clear obstacles of awarance-impression(֪��) sickness. But in Wondon-SeongBullon Bojo emphasized that such awarance-impression(֪��) sickness can be cleared by master��s enlighten such as sweep away-words(�����Ծ�). Moreover there are no necessity and wants to practice Ganwha-S?n in practicing ��no raise mind S?n-practice��(�o�ĶU) that indicated as ultimate S?n-way by Bojo. Ganwha-S?n is inconsistent with ��no use mind(������)�� and ��no raise mind practice(�o�ĶU)�� of ��Early S?n-School S?n-way��. Nevertheless Hyesim advocated to give up the idea of practicing such ��Early S?n-School S?n-way��, and must have doubts about Whadu(Ԓ�^) only. Such a measure was the same old trick with Daehye-jonggo(������). As a result of such trick Ganwha-S?n could be perceived ultimate S?n-way.
These fabricating cases were acted from old times in China. Specially South-S?n School have acted such forgery plentifully. Moreover Ganwha-S?n Family was more severe. Such matters mean that Ganwha-S?n Family had not legitimacy and what should be.
Besides it must be considered that the military minister government in Korea dynasty needed to gain supremacy over the Doctrine-School(����). The military minister government supported actively and largely Hyesim, the leader of Suseonsa(�޶U��). In short through such measures they could hold Buddhism Society. They attained a looked-for effect, and consequently the motto of ��Ganwha-S?n First�� have been shaped and continued for 8 hundreds years. Finally it is obvious that Korea Buddhism Society have been taken in by that trick up to the present.